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Nobody Wants This, Except the Audience — A Jewish Perspective on Netflix’s Latest Hit
Small toy figures are seen in front of displayed Netflix logo in this illustration taken March 19, 2020. Photo: REUTERS/Dado Ruvic/Illustration.
Netflix’s new series, Nobody Wants This, has captured global attention with its unique premise: a romance between Rabbi Noah Rocklov (Adam Brody) and Joanne (Kristen Bell), an agnostic sex podcast host. Created by Erin Foster, herself a Jewish convert, the show follows their unlikely connection despite their vastly different backgrounds.
The show’s popularity transcends cultural boundaries, ranking first on Netflix in many Muslim countries including Lebanon (currently at war with Israel), Turkey, and the UAE. It holds strong positions in Bahrain (2nd), Egypt, Jordan, Pakistan, as well as Qatar (3rd), Morocco (4th), and Saudi Arabia and Oman (5th). It also tops charts in Israel, the United States, Canada, Iceland, Nigeria, Ukraine, Germany, and numerous other countries.
While some critics have suggested that the show contains antisemitic elements, particularly in its portrayal of Jewish women, this criticism doesn’t hold up under scrutiny. Rabbi Lexi Erdheim, a Reform Rabbi at Temple Beth El in Charlotte, NC, acknowledges some “tired tropes,” but maintains that “the depictions are not egregious enough that it would make me turn off the show. There is enough humanization of Jewish characters, and the show grapples with questions and shares a lot of richness about Judaism that I can see past the tropes.”
Screen Rant writer Dani Kessle Odom points out that even Esther (Jackie Thon), who the show’s writers demonize as the main antagonist to Joanne, is shown as a supportive wife, caring mother, and loyal friend, demonstrating the show’s nuanced character portrayal of even the most antagonistic of the Jewish women.
The show’s relationship with Judaism is notably well-informed, with former Wilshire Boulevard Temple Senior Rabbi Steve Leder serving as rabbinical consultant. The series deliberately maintains ambiguity about Noah’s specific Jewish denomination, featuring Conservative prayer books in the Temple, while showing practices more aligned with Reform Judaism.
The show portrays several concepts that are central to Judaism and Jewish practice, and it does so in a touching and positive manner, making it more an expression of philosemitism than antisemitism.
Noah is described as being a truly good person. We see time and again, that Noah is kind, considerate, and endearing, often caring about others far more than himself, which makes him the positive foil to the self-centered tropes of the majority of the other characters (both Jewish and non-Jewish alike). To him, the position of a community Rabbi, regardless of which denomination of Judaism he comes from, means serving the community and working to help others achieve their own spiritual goals and guide them to a more fulfilled life.
As the show progresses and Noah gets caught up in his own ambition and dream to become the head rabbi of his congregation, It is surprisingly Joanne, his non-Jewish love interest, who teaches him about being honest with one’s self as well as others. This becomes a turning point, where Noah recognizes that she can help him become a better rabbi, a better person, and help people, something which he views as one of the highest ideals and which ultimately brings him closer to her.
The interfaith issue:
Interfaith marriage in Judaism carries varying degrees of taboo, with Orthodox communities potentially shunning or excommunicating those who intermarry, sometimes extending consequences to their families. While Conservative Judaism is less strict, most of its rabbis won’t perform interfaith ceremonies. Reform and Reconstructionist movements are more lenient, though traditionally their rabbis have avoided officiating interfaith marriages. A significant shift occurred when the Reform rabbinical school Hebrew Union College announced in June 2024 that rabbinical students in interfaith relationships could study for ordination, provided they commit to maintaining Jewish households.
As Rabbi Erdheim noted, “If one spouse is a rabbi then you would expect the household to be Jewish. If you’ve chosen to dedicate your personal and professional life to leading the Jewish people, then you would have a Jewish home.” However, clergy are still held to stricter standards than congregants, and in many communities, it is still taboo for a rabbi to be in an interfaith relationship — a central tension that drives the show’s plot.
The pork issue:
Orthodox Jews strictly avoid pork as non-kosher. For further elucidation on this please see this article: Reform Jews generally disregard kosher laws — except for the clergy. Rabbi Erdheim added, “It’s a complex question and the Reform community runs the gamut of kashrut observance from observing the laws, to not observing them.”
The wine issue:
In the first episode, Noah insists on opening Joanne’s wine bottle despite her offers to help — a scene that appears to showcase his chivalry but inadvertently touches on a deeper Jewish law. Orthodox Jews won’t drink uncooked wine touched or poured by non-Jews. This is a 1,800-year-old rule stemming from concerns about wine used in idol worship called [Stam Yainam]. Though Joanne is merely agnostic, Noah deftly navigates the potentially awkward moment with self-deprecating charm. As Rabbi Erdheim notes, while Reform rabbis are aware of this law, most don’t observe it: “I would be shocked to encounter a Reform rabbi who has a problem if a non-Jew poured them wine nowadays.”
Wrestling with God:
Again in the first episode, Noah tells Joanne that “baked into the Jewish experience is the concept of wrestling with what God is or isn’t and not knowing.” This is a long-standing concept in Judaism dating back to the term Israel itself, which comes from Genesis 32:28, where an Angel gives Jacob the name Yisrael because he struggled [sarita] with God [‘elohim] and with humans and has prevailed.” Since then, Jews have always struggled with the concept of what God is or isn’t and how best to worship God leading to a multiplicity of views, understandings, arguments, and acceptance of living in a state of uncertainty.
Shabbat Candles:
The concept of lighting candles at the beginning of Shabbat can be dated back to the end of the Second Temple. In Episode 5, Noah explains to Joanne that there are different interpretations of the two-candle custom. While commonly representing either the dual commandments “keep” (Shamor) and “remember” (Zachor) the Shabbat, or representing both spouses, Noah shares a lesser-known meaning: the candles symbolize the two destroyed Temples, suggesting Shabbat’s eternal nature transcends physical structures. This interpretation, cited by Rabbi Efraim Palvanov, traces back to the 13th-century Baal Haturim (Rabbi Jacob Ben Asher), who connects the Shabbat candles to the Temples’ eternal light (Ner Hatamid) and that continuing to light Shabbat candles carries on the concept of the eternal light from the Temples. Interestingly enough, this is something that I, a practicing Jew my entire life, was unaware of and only learned after investigating the statement that Noah made in the show.
Judaism is a unified nuanced religion
Judaism is a nuanced religion, with a lot of people who are uninformed about those nuances, how many streams of Judaism there are, and how each one tries to keep the beauty of the religion in the modern world. Even in Orthodoxy, there are hundreds of different styles and permutations of customs, communities, and identifying factors. What unifies us, is that we all strive to find the value of our voice and purpose within the religion, to continue to pass on the gifts and wisdom that we were given in our heritage, and use them to build a better world for our children and be a light unto the nations. There are also some external aspects that unify us, among them in a negative context is antisemitism, which affects all Jews regardless of their belief or with which segment of Judaism they identify.
It is certainly a struggle, and often the message of Jewish wisdom gets diluted, confused, or scorned by those we wish would receive it. Yet the struggle continues. In the words of one of my former mentors Rabbi Nathan Lopez Cardozo, the concept of Jewish faith is to struggle with Judaism and with God, and learn to live with that continuous struggle while constantly striving to improve upon the world.
I believe that this is a concept that the show embodies as well, in its context, while sharing some of the beauty of Jewish culture, heritage, wisdom, and messages to the world, so that we can continue to engage with each other, be kind and honest people, and continue to grow while helping others around us grow and be better as well. This is indeed a far cry from being antisemitic, which some have erroneously claimed the show to be.
Raphael Poch is a religious Orthodox Jewish husband and father. He works as the Senior Manager of PR for Aish and moonlights as a journalist, improviser, and theater aficionado. He currently lives with his family in Efrat, Israel.
The post Nobody Wants This, Except the Audience — A Jewish Perspective on Netflix’s Latest Hit first appeared on Algemeiner.com.
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Lebanon Claims It Is Replacing Hezbollah in the South
Lebanese Prime Minister-designate Nawaf Salam speaks at the presidential palace on the day he meets with Lebanese President Joseph Aoun, in Baabda, Lebanon, Jan. 14, 2025. Photo: REUTERS/Mohamed Azakir
JNS.org – Lebanon’s leadership declared in recent days that the Lebanese Army has begun replacing Hezbollah forces in the country’s southern region.
In an April 15 interview with The New Arab, Lebanese President Joseph Aoun announced that 2025 would be the year of the Lebanese state’s monopoly on arms.
Aoun pledged that only the state would have weapons, referring to the Lebanese Armed Forces (LAF), and stressed this goal would be achieved through direct dialogue with Hezbollah, while explicitly ruling out steps that could ignite conflict with Hezbollah.
“I told the Americans that we want to remove Hezbollah’s weapons, but we will not ignite a civil war in Lebanon,” Aoun said, referencing a meeting with US Deputy Envoy Morgan Ortagus.
Aoun added that Hezbollah members could potentially integrate individually into the LAF but rejected replicating the Iraqi model where Shi’ite, Iranian-backed paramilitary groups formed independent units within the military. He asserted the LAF was conducting missions throughout the country “without any obstruction from Hezbollah.”
Hezbollah member Mahmoud Qamat, however, responded by stating, “No one in the world will succeed in laying a hand on this weapon,” according to Lebanese media.
Hezbollah Member of Parliament Ali Fayyad stated the group was open to internal dialogue but warned against pressure on the LAF to disarm Hezbollah.
Col. (res.) Dr. Hanan Shai, a research associate at the Misgav Institute for National Security and Zionist Strategy and a former investigator for the IDF’s commission on the 2006 Second Lebanon War, told JNS on Wednesday that statements by Lebanese officials and the activities of the Lebanese army are “unequivocally an achievement for Israel.”
But Shai warned that due “the weakness of the Lebanese army, the IDF cannot rely on it and must back it up with its own parallel defense—mainly through detailed intelligence monitoring and targeted thwarting of any violation not only in Southern Lebanon but also [deep] within it, including at sea and air ports.”
The fragility of the situation was highlighted when a LAF soldier was killed, and three others were wounded while attempting to neutralize suspected Hezbollah ordnance in the Tyre district of Southern Lebanon on April 14.
Hezbollah’s real intentions were also apparent when its supporters reportedly burned billboards celebrating Lebanon’s “new era.”
Most tellingly, the Israel Defense Forces is continuing to detect intelligence of illegal Hezbollah activity in Southern Lebanon, and acting on that intelligence. Overnight between April 15 and 16, the IDF conducted strikes against Hezbollah infrastructure in Southern Lebanon.
In one strike near Aitaroun in Southern Lebanon, an IDF aircraft killed Ali Najib Bazzi, identified by the IDF as a squad commander in Hezbollah’s Special Operations unit. Other recent IDF actions included strikes and artillery fire targeting a Hezbollah engineering vehicle near Ayta ash-Shab in Southern Lebanon.
Meanwhile, reports emerged suggesting Hezbollah was actively adapting its methods for acquiring weapons. Reports indicated a shift towards sea-based smuggling routes utilizing Beirut Port.
The Saudi Al-Hadath news site reported on April 8 that Iran’s Quds Force created an arms smuggling sea route that bypasses Syria.
Amidst these reports, Aoun visited Beirut Port on April 11, calling for strict government cargo monitoring.
Karmon expresses skepticism
Senior research scholar Ely Karmon of the International Institute for Counter-Terrorism at Reichman University in Herzliya stated, “There’s no doubt there’s a change in Lebanon, first of all on the political level— the fact that President Joseph Aoun was elected—supported by the West, the United States, Saudi Arabia.”
In addition, he said, “Hezbollah’s political weight in parliament and in Lebanon in general has dropped significantly after the blow they received from the IDF.”
On the other hand, Karmon expressed deep skepticism about Aoun’s stated path to disarming Hezbollah. Aoun’s statement that he “isn’t interested in coming to military confrontation with Hezbollah,” and that it needs to be a “slow process,” as well as his call for Hezbollah to enter Lebanese army units, should not be taken at face value, according to Karmon.
“I don’t really believe it. First of all, because traditionally, in the Lebanese Army, most of the soldiers were Shi’ites, for a simple demographic reason. And therefore, the integration of thousands of Hezbollah fighters or personnel into the army—certainly at this stage in my opinion—it’s a danger that they’ll take control of the army from within, after they’ve already for years cooperated with the army.”
He added, “We know, for example, that they received weapons from the Lebanese Army—tanks and APCs—when they operated in Syria in 2013, 2010, and they even presented them publicly in Qusayr [in Syria]. On the other hand, we also heard one article from a Hezbollah representative who’s on their political committee, stating, ‘Absolutely not, we will not give up the weapons!’ It is clear there’ll be opposition.”
Karmon said he was skeptical about Lebanese government claims about taking over around 95 out of some 250 Hezbollah positions in Southern Lebanon. Karmon assessed that Hezbollah and its Iranian sponsors would be cautious but that they would continue to try “as usual, to act and to bring in weapons, to prepare some infrastructure in case, for example, there is a crisis in the negotiations on the Iranian nuclear issue.”
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‘Tradition, Tradition!’
An image from “Family at the Seder,” from the 1935 Haggadah by artist Arthur Szyk (b. 1894, Lodz, Poland—d. 1951, New Canaan, CT). Photo: Courtesy of Irvin Ungar
JNS.org – How important is tradition in Judaism? Obviously, the answer is that it is very important. I mean, they even dedicated a major song by that title in “Fiddler on the Roof!”
How strong is the need for tradition in the spiritual consciousness of Jews today? Despite the effects of secularism, I’d venture to suggest that there is still a need inside us to feel connected to our roots, our heritage and our sense of belonging to the Jewish people. Perhaps more than any time of the year, Passover is the season when millions of Jews embrace their traditions with love, warmth and lots of nostalgia.
But for vast numbers of our people, tradition alone has not been enough. And that applies not only to the rebellious among us who may have cast aside their traditions with impunity, but also to many ordinary, thinking people who decided that to do something just because “that’s the way it has always been done” was simply not good enough.
So what if my grandfather did it? My grandfather rode around in a horse and buggy! Must I give up my car for a horse just because my Zaidy rode a horse? And if my Bubbie never got a university degree, why shouldn’t I? Just because my grandparents practiced certain Jewish traditions, why must I? Perhaps those traditions are as obsolete as the horse and buggy?
There are masses of Jews who think this way and who will not be convinced to behave Jewishly just because their grandparents did.
We need to tell them why their grandparents did it. They need to understand that their grandparents’ traditions were not done just for tradition’s sake, but there was a very good reason why their forbears practiced those traditions. And those very same reasons and rationales still hold good today. There is, in fact, no such thing as “empty ritual” in Judaism. Everything has a reason, and a good one, too.
Too many young people were put off by tradition because some cheder or Talmud Torah teacher didn’t take their questions seriously. They were silenced with a wave of the hand, a pinch of the ear, the classic “when you get older, you’ll understand,” or the infamously classic, “just do as you’re told.”
There are answers. There have always been answers. We may not have logical explanations for tsunamis and other tzuris, but all our traditions are founded on substance and have intelligible, credible underpinnings. If we seek answers, we will find them in abundance, including layers and layers of meaning, from the simple to the symbolic to the philosophical and even mystical.
The seventh day of Passover recalls the “Song of the Sea” sung by Moses and the Jewish people following the splitting of the sea and their miraculous deliverance from the Egyptian armies. Early on, we find the verse, “This is my God and I will glorify Him, the God of my fathers, and I will exalt Him.”
The sequence is significant. First comes “my God,” and only thereafter “the God of my fathers.” In the Amidah prayer, the silent devotion, which is the apex of our daily prayers, we begin addressing the “Almighty, as our God and the God of our fathers … Abraham, Isaac and Jacob.” Again, “our God” comes first. So while the God of our fathers, i.e., tradition, most definitely plays a very important role in Judaism, an indispensable prerequisite is that we must make God ours, personally. Every Jew must develop a personal relationship with God. We need to understand the reasons and the significance of our traditions lest they be mistaken for empty ritual to be discarded by the next generation.
Authentic Judaism has never shied away from questions. Questions have always been encouraged and formed a part of our academic heritage. Every page of the Talmud is filled with questions and answers. You don’t have to wait for the Passover seder to ask a question.
When we think, ask and find answers to our faith, the traditions of our grandparents become alive, and we understand fully why we should make them ours. Once a tradition has become ours and we realize that this very same practice has been observed uninterruptedly by our ancestors throughout the generations, then tradition becomes a powerful force that can inspire us forever.
The seders we celebrated at the beginning of Passover are among the most powerful in our faith. They go back to our ancestors in Egypt, where the very first seder was observed. How truly awesome is it that we are still practicing these same traditions more than 3,300 years later!
Our traditions are not empty. They are rich and meaningful and will, please God, be held on to preciously for generations to come.
With acknowledgments to Chabad.org.
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Thousands of Protesters Rally Against Trump Across US
“Protect Migrants, Protect the Planet” rally in New York City, U.S., April 19, 2025. Photo: REUTERS/Caitlin Ochs
Thousands of protesters rallied in Washington and other cities across the US on Saturday to voice their opposition to President Donald Trump’s policies on deportations, government firings, and the wars in Gaza and Ukraine.
Outside the White House, protesters carried banners that read “Workers should have the power,” “No kingship,” “Stop arming Israel” and “Due process,” media footage showed.
Some demonstrators chanted in support of migrants whom the Trump administration has deported or has been attempting to deport while expressing solidarity with people fired by the federal government and with universities whose funding is threatened by Trump.
“As Trump and his administration mobilize the use of the US deportation machine, we are going to organize networks and systems of resistance to defend our neighbors,” a protester said in a rally at Lafayette Square near the White House.
Other protesters waved Palestinian flags while wearing keffiyeh scarves, chanting “free Palestine” and expressing solidarity with Palestinians killed in Israel’s war in Gaza.
Some demonstrators carried symbols expressing support for Ukraine and urging Washington to be more decisive in opposing Russian President Vladimir Putin’s war in Ukraine.
Since his January inauguration, Trump and his billionaire ally, Elon Musk, have gutted the federal government, firing over 200,000 workers and attempting to dismantle various agencies.
The administration has also detained scores of foreign students and threatened to stop federal funding to universities over diversity, equity and inclusion programs, climate initiatives and pro-Palestinian protests. Rights groups have condemned the policies.
Near the Washington Monument, banners from protesters read: “hate never made any nation great” and “equal rights for all does not mean less rights for you.”
Demonstrations were also held in New York City and Chicago, among dozens of other locations. It marked the second day of nationwide demonstrations since Trump took office.
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